A charge delivered to the clergy of the Diocese of St. David's

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A CHARGE

THE CLERGY OF THE DIOCESE

ST. DAVID'S,

CONNOP, LORD BISHOP OP ST. DAVID'S,

DELIVERED

AT HIS PRIMARY VISITATION,

OCTOBER, 1842.

PUBLISHED AT THE REQUEST OF THE CLERGY.

SECOND EDITION.

LONDON :

RIVINGTONS, ST. PAUL'S CHURCHYARD AND WATERLOO PLACE.
1842.

W. EVANS, PRINTER, GUILDHALL-SQUARE, CARMARTH; •».

THE CLERGY

DIOCESE OF ST. DAVID'S,

THIS CHARGE,

PUBLISHED AT THEIR REQUEST,

IS RESPECTFULLY INSCRIBED,

BY THEIR

AFFECTIONATE FRIEND & BROTHER,

C. ST. DAVID'S.

u,uc;

A CHARGE,

&c.

My Reverend Brethren,

If the object of our present meeting were to
interchange assurances of mutual respect and good-
will, or to transact any ordinary business connected
with the duties of our calling, I might have thought
it requisite to explain why I suffered the earliest
opportunity of holding it to pass by. But when I
reflect, that I am now addressing you for the first
time on this occasion, and consider the various im-
portant topics on which you may expect to hear my
opinion and advice, I feel persuaded that you will
not deem any apology needful for the delay, or be
surprised that I was desirous of gathering fuller in-
formation on the state of the Diocese, than I could
have brought to our conference, if it had taken place
last year. The circuit which 1 then made, for a
different purpose, was not, I trust, unprofitable with
regard to this. Indeed, 1 am conscious that my
knowledge of the condition of the Diocese is still
imperfect, and consequently that I may be led to
some erroneous conclusions on points which depend
mainly on the results of experience and observation :

A

2

though I trust that these mistakes will not be of
serious moment, and that they will give occasion to
their own correction. There would, no doubt, have
been sufficient ground for such an apprehension in
any other new and large field of pastoral superintend-
ence. But there are — as we are all aware — circum-
stances peculiar to this Diocese, or common to it
with only a few beside, which claim especial attention,
both on account of their great importance, and because
it is more particularly with regard to them that there
is most room for difference of opinion, and the greatest
difficulty in forming a just estimate of their character,
and a satisfactory decision as to the best mode of
dealing with them. It may however be an advan-
tage to us, that these circumstances will be apt to
strike one to whom they are new, more forcibly than
those to whom they have been long familiar, while
there is, I trust, no danger lest the impression of
novelty should be attended with any bias to distort
the judgement.

The occasion on which we are assembled, while it
invites us to consider the present state of that portion
of our Church which is the scene of our labours,
naturally leads us to take a glance at the past, which
contains the germs and causes of all that we have
immediately before our eyes : as it is only by the
light which the past and the present reflect on each
other that we can hope to form a probable surmise
as to the future. There is indeed much in this
retrospect, as well as in the survey of what we now

behold, to excite deep regret ; scarcely anything that
can yield unmixed satisfaction : but it would be un-
manly and unwise to shrink from it on that account.
It may be for that very reason the more instructive :
and it is absolutely necessary that we should learn to
contemplate it steadily and calmly, if we would not
deceive ourselves as to our real position, our true
interests, and our right course.

You will not suppose that it is my intention to
enter into a historical inquiry which would open
many disputed questions ; I wish simply to direct
your attention to a few notorious facts. The fore-
most among them is this : that, within a century past^
a large part of the population of this Diocese has
been alienated from our communion, and is still in a
state of separation from it. It would, I repeat, be
foolish and dastardly to turn our eyes away from this
fact, or to treat it as a secret which it is possible to
conceal, or dangerous to divulge. It is highly de-
sirable that we should look it in the face, and examine
it in all its bearings. Various speculations have
been formed to account for this result, which it
would be foreign to our present business to notice,
I would only remark, that whatever opinion we
may adopt on this subject, we shall be in the
greatest danger of falling into error, and of losing
almost all the benefit to be derived from the lessons
of history, if we either attempt to refer the fact
to any single cause, or to explain it so as to
shifl all blame from the Church herself— considered

in her successive members — on those who have aban-
doned her. Let it be our endeavour to bring an open
mind,, and an impartial spirit; to the consideration of
the fact, which we cannot but view with deep concern.
But let us be more especially on our guard against
those prejudices into which we may be most easily
betrayed, not only by our personal or professional
interests, but even by our best and purest feelings.
Let us not shrink from acknowledging, that the state
of things which we deplore has arisen in a great
measure out of neglect and abuses which we must
not attempt to disguise or palliate, and may be pro-
perly regarded as a penalty which the Church has to
pay for the selfishness, the supineness, and worldly
spirit, with which her affairs were conducted, and
her duties discharged, by those to whom they were
entrusted. Let us not refuse to go still farther than
this, and to make a confession which may appear to
some of us much more humiliating. Let us not
scruple to own, that much good has been done by
those who are opposed to us : that the change which
lias been effected, within the period we are reviewing,
in the moral and religious condition of the population,
has been in many respects salutary ; and that it has
been produced by those very efforts from which the
interests of our Church have so deeply suffered. This
is an admission which we ought to make, so far as
truth requires it, not only without reluctance, but
with joy and thankfulness, though we must be humbled
by the reflection, that this could not have been the

case, had not the Church been in some great degree
unfaithful to her trust. And let us not desire to throw
all the blame on those who have gone before us, and
to claim an entire freedom from like transgressions
and omissions for ourselves.

But on the other hand, let us not, in a spirit of
false liberality, aggravate those features of the case
which we might naturally most wish to soften, nor
dwell exclusively on those facts which are most pain-
ful to our feelings, as Churchmen. Let us remember
that the lukewarmness and inertness, the recklessness
and worldly-mindedness, with which in the early part
of the last century the resources of the Church were
so often misapplied, and her duties neglected — that
this character was not at that time confined to this, or
to any part of the body, but prevailed throughout the
whole ; and not only so, but that if we look abroad be-
yond our own communion, we shall find that during the
same period no other was in a more flourishing state :
that almost all were languishing under similar or more
grievous disorders. And while we trace the conse-
quences of these common faults and errors, let us not
overlook the peculiar causes of weakness, the difficul-
ties and disadvantages under which this portion of our
Church has laboured, and with which it has still to
struggle ; the inadequate maintenance which it affords
to so many of her ministers, which prevents them
from devoting each his whole time and attention to
one parish ; the deficiency in church-room, which
excludes so large a part of the population from her

6

public worship,, and compels them to seek religious
instruction elsewhere ; the condition of so many of
her sacred edifices, some sinking into irreparable
decay, many more in such a state as to repel any one
who was not willing to make a sacrifice of personal
comfort, if not of health, to devotion : to all which
must be added, in many districts, the necessity of
providing for the spiritual wants of a population
divided by a difference of language, which prevents
the two sections from joining in one religious service.
And there is another feature in the case, which ought
not to pass unnoticed, both for the sake of justice to
the Church, and because it may suggest some useful
lessons. It is evident that the progress of Dissent
has not been in proportion to the growth of any of
the evils, the faults and abuses, to which its origin
is commonly referred. On the contrary, it might
seem as if it had been stimulated by the reviving zeal
and energy which have been displayed in the Church ;
and which, if they had been called forth earlier and
more generally, would probably have been sufficient
to counteract it. We cannot help concluding that
the breach has been widened by the operation of
motives and principles foreign to those of its authors.
The leaders who reluctantly seceded, and drew others
away from the Church, because they could not find
within her pale a sufficient supply for their spiritual
wants, but never ceased to regard themselves as
members of her communion, were followed by others,
who have made it their main object to render the

separation as complete, formal, and lasting as possible,
and have exhibited, and propagated, a spirit of de-
cided hostility toward her. We cannot but look
upon this as a proof, that the work which was begun
in many cases with pure intentions, though perhaps
with a great want of moderation and prudence, has
been since directed and forwarded by an agency in
which we may reasonably suspect a strong admixture
of human passions. For we find traces of this hostile
spirit as well where the difference of doctrine is
apparently slightest, as where it includes points of
the greatest moment. The fact presents an instruc-
tive illustration of the universal tendency of schism,
to which we may well apply what the wise man says
generally of strife, that its beginning is as when one
letteth out water. And it holds out a warning,
which will not be slighted by those who value the
unity of the Church, against every arbitrary, wilful
infringement of any rules or observances calculated
to secure it. We see, and feel, how much easier it
is to break down than to restore, to sever than to
reunite, to scatter than to gather again : how much
easier to perceive occasional inconveniences, which
may under particular circumstances be produced by a
wholesome restraint, than to foresee the disastrous con-
sequences which may result from a breach of the law,
or disregard of the authority which imposes it. We
learn how essential patience, caution, and humility are
to the exercise of charity, and that it is only by them
the reality can be distinguished from its counterfeit.

8

It would have been a much more pleasing- part of
my duty, if it had been in my power to congratulate
you on a favourable change in the state of things we
have been considering, or to direct your attention to
any clear indication of the approach of better times
for this portion of the Church. I do not say that
such indications are not here and there perceptible ;
but they are neither so uniform, nor so numerous, as
to make it safe to dwell upon them as grounds of
confidence : though we may very properly derive
encouragement, as well as instruction, from any cases,
however few or obscure, in which success has attended
efforts which we are able to imitate. But, independent
of such partial advantages, there are some general
sources of consolation, and grounds of hope, which it
will be both cheering and profitable to keep in view. 1
would remind you, that even those among you who are
placed in circumstances where the actual difficulties of
the Church are greatest, and her prospects appear most
gloomy, may derive comfort from an assurance like
that with which the Prophet animated his desponding
servant : nor will it require any extraordinary reve-
lation to satisfy them that they need not fear, however
lonely and perilous their position may seem ; for in
many senses we may say, with regard to our adver-
saries, that they which be with us are more than they
which be with them. This is true, not only with
respect to such associates and auxiliaries as are only
to be discerned by the eye of faith, in past ages and
distant spheres, but with respect to the present state

9

of the Church, if we will only enlarge our view, to
comprehend it as a whole, and do not let any local
obstacles obstruct our survey, and if we widen our
sympathy to embrace all who are partakers with us
in the same doctrine and fellowship. We shall then
undoubtedly find, in the fortunes of the entire body,
ample matter for joy and hope, numberless signs of
growing strength, of prosperous activity, of a spirit
tending at the same time to consolidate her foun-
dations, to supply her defects, and to enlarge her
borders ; and so, both within and without, to assert
her true character, and to vindicate her claims to the
affection and reverence of her children. While we
consider what has been effected and is going on else-
where, we might easily forget the less agreable
objects presented to our view in our immediate
neighbourhood ; but it would not be right to do so :
much rather ought we to dwell upon the contrast,
and let it stimulate and encourage us to redoubled
exertions.

It is also consoling to reflect, and this reflection is
suggested and confirmed by that which we have just
made, that the losses which the Church has sustained
among us, have not arisen from any inherent, irreme-
diable defect in her system, from any unsoundness
in her principles, or weakness in her constitution, or
from any cause which ought to abate the attachment
of her friends. It may be a question, whether they
are chargeable in a greater degree on the faults and
errors of her members and ministers, or on outward

B

10

events which it was still less in her power to prevent
or control : but on either supposition we may trust
that they will be repaired, in proportion as her means
are enlarged, the obstacles which have checked her
expansion removed, and her capacities more fully
brought out into action. And happily this is no mere
possibility or devout aspiration, but a prospect which
we have actually before us, and which only requires
time to become a present reality. Among the out-
ward conditions most indispensably necessary for the
accomplishment of her objects, the two which stand
foremost, are undoubtedly a ministry, and places of
worship, in sufficient number, and convenient situa-
tions, for supplying the wants of the people. I need
scarcely observe, that there is at present a very great
deficiency in both respects in this diocese. Few
parishes possess the advantage of a resident minister,
who is able to devote his time exclusively to one In
the great majority of cases, the poverty of the endow-
ment has rendered it necessary to commit two parishes
to the care of the same person, to whom they com-
monly afford a barely adequate maintenance. It fol-
lows, of course, that either on the morning or evening
one of the churches remains closed every Sunday, and
those who are unwilling to neglect public worship
must seek it elsewhere. Yet even this is perhaps a
slighter evil than that which arises where the extent
of a parish prevents a portion of its inhabitants, some-
times the largest portion, though well inclined, from
resorting to the Church for Divine Service at all. We

11

cannot wonder that districts should be lost to the
Church, we can scarcely regret that they should
be occupied by her adversaries, where, but for a few
occasional visits of the minister, who must be almost
a stranger, seldom seen, and still more rarely sent for,
there is nothing to remind the people of her existence.
A third case, of very frequent occurrence, is that in
which the difference of language in one parish ren-
ders it impossible for all members of the Church to
join in her worship at the same time ; and conse-
quently either one part must be wholly neglected, or
both imperfectly provided for. I have intimated that
there is room to hope that these wants will be gradu-
ally supplied. It must indeed, as every one is aware
who knows the extent of the deficiency, be a work of
time : but still it is consoling and encouraging to
have a prospect of improvement before us, however
slow, if steady and certain. And such we have in
the aid which we may look for in more quarters than
one. We naturally turn our thoughts in the first
place, toward the fund placed at the disposal of the
Ecclesiastical Commission : and perhaps there is no
part of the kingdom where the appropriation of
ecclesiastical property to the purposes of that fund
might seem to be more urgently demanded by the
interests of the Church, than this diocese. But the
benefit which it is entitled to expect from the measure
will not be immediately in proportion to the amount
of its contributions to the common fund. The reso-
lutions of the Commissioners, which give a just prefe-

12

reace to the claims of the largest destitute masses
of population, will operate to postpone those of a
diocese in which the population is spread over a large
surface. In the meanwhile, however, those districts
out of which the revenues composing the funds issue,
will experience such aid as their circumstances may
require. But the relief of our most pressing want,
that of ministers and places of worship in parts now
almost destitute,, must still depend on private liberality,
and the assistance of the excellent societies which
have been instituted for these purposes. And we
have ground to hope, that they will continue to call
forth the pious munificence of the opulent friends of
the Church ; that their funds will be increased in pro-
portion to the growing demands made upon them ; and
that the spirit in which they were founded, and have
been supported elsewhere, will spread among the
affluent members of the Church in this Diocese.

Much as we must regret that legislative enactments
should have been necessary to enforce, wherever it
is practicable, the residence of the clergy among
their _ocks, we cannot but rejoice at the prospect,
that the abuses which gave occasion to those enact-
ments will, at no distant time, have disappeared.
Some interposition of the Legislature would perhaps
be still more desirable to put an end to the uncertainty
which at present prevails as to the legal means of
enforcing the obligation imposed by the law, of
keeping churches in repair. A measure which,
without a sacrifice of existing rights, should remove

13

the occasions of discord afforded by the present
state of the law on this subject, would be one of the
greatest benefits the Church could receive from the
Legislature. I pass lightly over these topics, and 1
am far from wishing* to exaggerate the importance of
the relief and assistance which may be expected from
any of these channels. I do not think it would be at
all desirable, that we should conceal from ourselves,
that it is either precarious in its nature, or will be
narrowly limited in amount, and is possibly reserved
for a distant period. If it is fit that we should not
overlook any part of our brighter prospects, that we
should note all those signs which prove that the re-
sources of the Church are not exhausted, and that we
are not labouring without means, or against hope, it
is still more important that we should never forget
that, under the Divine blessing, it is on the spirit that
prevails in the Church itself that all our hopes must
ultimately depend. Whatever contributions may be
made to the work, are chiefly valuable as indications
of the interest taken in it; and they will be only
useful, in proportion as they shall be applied in a like
spirit of devotedness and self-denial. Without the
willing and zealous co-operation of the laity, the
exertions of the clergy, however strenuous, can
never be attended with more than a very scanty
measure of ambiguous success. It was under a deep
conviction of this truth, that, at the meeting of Rural
Deans held this summer, I proposed to revive, with
such modifications as the change of circumstances

14

appeared to require,, the Diocesan Association insti-
tuted by Bishop Burgess, under the name of " The
Society for Promoting- Christian Knowledge and
Church Union, in the Diocese of St. David's," which
having accomplished one of its most important ob-
jects, in the establishment of the College at Lampeter,
had for several years ceased to exercise any of its
functions, and might be considered as extinct. The
unanimity with which the proposal to revive it, under
the name of The Church Union Society, was adop-
ted by the meeting, encourages me to hope that the
measure will be attended with happy results. As the
Resolutions then agreed to, which describe the ob-
jects of the revived Association, will soon be placed in
your hands, I need not occupy your time on this occa-
sion with a more explicit statement of those objects. I
trust that the more generally they become known, the
more they will engage the sympathy and aid of the
friends of the Church thoughout the Diocese. For
the present I will only express my earnest hope, that
you will both yourselves support the Association to
the utmost of your ability, and endeavour to obtain
the co-operation of the laity in your respective
neighbourhoods. But we must remember, that such
a co-operation on the part of the laity will always be
regulated by the degree of zeal and energy displayed
by the clergy, by the sense which they appear to
entertain of the importance of their own duties, and
the faithfulness with which they discharge them.
This, which is true at all times, is most emphatically

15

true at the present juncture. The interests of the
Church entrusted to her ministers at a critical period,
are of more than ordinary magnitude. More may be
sacrificed by neglect or imprudence., more may be
won, both for this and future generations, by vigilance
and activity, than in times of less promise and less
danger, when it is sufficient to hand down the deposit
unimpaired. On us, in our measure, it depends, whe-
ther the Church shall realize her brighter prospects,
and be able to profit by the succour she may receive.
But as such opportunities, when neglected, are not to
be expected soon to return, unless we leave her in a
better condition than we found her in, it is certain
that we shall leave her in one much worse, and less
hopeful, and that we shall be answerable for the loss
and damage her cause will have sustained. And
therefore, it is to myself a source of the greatest satis-
faction to believe, that there prevails among the clergy
of this Diocese a degree of zeal and activity, not in-
ferior to that which is to be found in any other, or
in any past period ; and certainly in no other is it
put to the test by greater difficulties and discou-
ragements. The more praiseworthy and valuable it
is on this account, the more desirable is it that it
should be employed to the utmost advantage, and that
it should be so enlightened and regulated by right
principles and maxims, as not unconsciously to take
a direction in which it would defeat its own objects.
I am inclined to think that in both these respects there
is room for suggestions and warnings, some of which
may be now peculiarly seasonable.

16

There is, I am persuaded, no one among us, who
does not feel that there is need, not only of all that
each can do by himself in behalf of the Church, but
of concert and co-operation among" those who are
labouring in the same cause ; no one who thinks so
highly of himself, as not to believe that he may learn
much, and derive much assistance from communica-
tion with his brethren, nor so engrossed with his own
share of the common work, as not to be desirous of
imparting to others whatever has been recommended
by his own experience to himself. We are throwing
away the most important of our privileges, if we
never, or rarely and but for very few purposes, avail
ourselves of our communion with one another : if
each remains almost entirely a stranger to the man-
ner in which his brethren discharge their duties, with-
out the means of profiting by their knowledge and
experience, and without an opportunity of rendering
any like service to them. It is not enough that we
are members of one great body, unless we feel our-
selves to be so, and realize the unity which we profess
by mutual sympathy and succour. One of the ad-
vantages resulting from such conferences as the
present, consists in the strengthening of this conscious-
ness of fellowship, and in the opportunity it affords
of interchanging information and opinions. But
these occasions occur far too rarely to answer the
desired end, and in this Diocese archidiaconal meet-
ings do not fill up the void. The place of the Arch-
deacon is for many purposes supplied by the Rural

17

Dean, the revival of whose office was a gieat benefit
conferred on this Diocese, and, in the way of an
example which has been extensively followed, on the
Church at large. But, useful and indispensable as it
has proved, it cannot be said that it has hitherto been
brought out in its full efficiency here, as it has in
other Dioceses where it was revived at a much later
period. One of the objects which it answers, is to
convey information to the Bishop. Even this will be
more fully accomplished, when the visitations of the
Rural Deans shall be performed more regularly, and
a report of every thing- worthy of remark be periodi-
cally transmitted to the Bishop ; and this T have the
pleasure to know, from the assurances I received at
the general meeting of the Rural Deans held this
summer, will henceforward be carried into etfect.
But another important branch of their office is, to
serve as centres of union for the clergy of the
Deaneries : and this has either never been attempted,
or has generally failed. I am convinced that great
benefit would be likely to arise from meetings of the
Clergy, held periodically in each Deanery under the
presidency of the Rural Dean, for the purpose of
communication on all subjects connected with the
general and local interests of the Church. In these
conferences doubts might be removed, and informa-
tion and advice interchanged, on whatever points
either of doctrine or practice, might occur in the
course of your parochial ministrations. And with
these meetings there might be advantageously con-

18

nected the formation of libraries and reading- societies,
which might supply the want of theological works,
and particularly of the more important in modern
literature, which is often so painfully felt by clergy-
men in retired situations with limited incomes. It
would not be unreasonable to expect, among other
fruits of such an institution, that it might contribute
a number of useful additions to the popular works
designed for the instruction of the poor. It is only
through the press that a great part of our population
is accessible to any teaching but what they receive
from Separatists. Plain, pithy, pointed, and lucid
statements, exhibiting the real doctrines of the
Church on disputed points, and removing the many
popular prejudices and errors which prevail both as to
the nature and the grounds of her distinguishing
tenets, with as little as possible of polemical discus-
sion, in language and style adapted to the most
numerous class of readers, might be of incalculable
service. But it is peculiarly desirable that works of
this description should be previously subjected to the
revision of a competent board, to prevent the harm
which would result to the cause from imperfect or exag-
gerated statements, or unsound arguments, into which
the advocate of truth may often be unconsciously
betrayed. There is undoubtedly at present a scarcity
of such publications, especially in the native language
of the great mass of the people, which might be
supplied by translations from approved English
works of the kind I have adverted to : and even

19

though they should not be now on the list of the
Society for Promoting Christian Knowledge, I think
there is ground to hope, that the Society might be
induced, either to enlarge its list, or to relax its
rules, for the sake of furthering an object so strictly
in accordance with its own.

I am aware that what I have here recommended is
nothing new. But is to be regretted that for some
years past, meetings such as 1 have described have
been generally superseded by others of a very differ-
ent description. The accounts which I have received
lead me to believe that the clerical meetings, which
are now very frequently held throughout the Diocese,
have little more in common with such conferences than
the name : that they are merely occasions on which
a number of clergymen attend Divine Service, and
the greater part of the time is occupied with public
discourses addressed to the congregation. It does
not appear, that a private conference of the assembled
clergy is any regular or usual part of the proceedings.
The causes which gave rise to this innovation are not
obscure; the motives were, and are, 1 have no doubt,
most praiseworthy ; the effect, it may be hoped, on
the whole, salutary ; but still T must be allowed to
express my regret, that in any instance the meetings
of the clergy should have assumed this form. Where
this is the case, it appears to me that the higher and
far more important object has been sacrificed to one
comparatively of little value. No doubt the ultimate
end which those who attend such meetings should

20

propose to themselves, is the edification of their flocks
But the people is in fact deprived of the chief benefits
which it might derive from the consultations of its
pastors, if the only result is the delivery of a few
public discourses : while the opportunity is lost for
such an interchange of experience and observation,
as would assist each in the performance of his ordi-
nary ministerial duties. I do not mean that it may
not be very desirable to make use of such occasions
for the instruction of the people by means of
addresses from the pulpit : especially if the subjects
selected be of such a nature as to convey seasonable
information, not usually found in parochial sermons.
But it must be considered that the benefit produced in
this way is at best of a very limited and fugitive kind,
and not unmixt with very serious danger, both to the
people and the ministers. There is danger to the
congregation, lest they should mistake the gratifica-
tion of an indolent curiosity for spiritual edification,
and should be led to form an extravagant estimate of
the value of one part of the service: and there is
danger to the ministers, lest they should be drawn
into display and competition with their brethren ;
which can hardly fail to be sometimes the case, when
more than one discourse is delivered during the same
service. Even where this most pernicious effect is
not produced, it will be scarcely possible, in meetings
so conducted, to avoid the appearance of it, which
will make an impression on the hearers very unfa-
vourable to their spiritual edification, and not at all

21

calculated to heighten their respect for the Church ot-
her ministers. I have observed that it is not difficult
to account for the origin of this practice ; but I must
own, that it does not appear to me to be recommend-
ed by this consideration. It belongs to a system which
is not that of the Church, and which it is neither
honourable nor prudent to imitate. It was a state of
things so far similar to our own, as to hold out what
may still be in some respects a useful warning to
ourselves, that drew the following observations from
one of our old Divines : — "As to sermons, I hope they
do not undertake to be as eminent a part of the worship
of God among us as prayer. If they do, I must the
less blame the poor ignorant people, that, when they
have heard a sermon or two, think that they have
served God for all that day or week ; nor the generality
of those seduced ones, who place so great a part
of piety In hearing, and think so much the more
comfortably of themselves from the number of the
hours spent in that exercise, which hath of late been
the only business of the Church (which was by God
entitled the House of Prayer) and the Liturgy at most
used but as music to entertain the auditors, till the
actors be attired, and the seats be full, and it be time
for the scene to enter."*

But the remark which I made as to the origin of

* Hammond: View of the New Directory. Works, Vol. I. p. 167, (ed. 1674.)
Compare Hooker, E. P. V. 81. (Vol. II. p. 524, ed. Keble.) Some excellent remarks
on this subject may be found in Mr. Evans's Bishopric of Souls, p. 102 : a work
which cannot be too strongly recommended to every clergyman's study.

22

this practice admits of a more general application,
and seems to me so important, that I am desirous of
drawing your attention expressly to it, and of illus-
trating it by some other examples. Let me premise,
that I can enter very fully into the feelings which
may induce a Minister, anxious for the welfare of his
people, and the prosperity of the Church, but sur-
rounded by Separatists, whom he sees continually
increasing their numbers, to resort to extraordinary
expedients for the purpose of retaining or recovering
a congregation. It is neither strange nor blamable*
that he should be willing to try all allowable means
of attracting hearers, and, if the mass of the people
should be deeply imbued with sectarian prejudices,
that he should be inclined to every degree of accom-
modation to their tastes and opinions, not manifestly
inconsistent with his character and engagements as
a Minister of the Church. But let me remind you
that, laudable as is the motive which prompts such
attempts at conciliation, they may be carried too far,
so as to injure the cause which they are designed to
promote. The Church cannot be permanently a
gainer — she must ultimately lose — by an addition to
her professed members, purchased at the expence of
her principles, or of her legitimate authority. In
such cases those whom she seems to have won, do
not in fact belong to her : they are strangers at heart,
and always ready, when the temporary attraction is
withdrawn, to abandon her communion again. Thus,
where a prejudice — I fear not an uncommon one —

prevails against the use of a Liturgy, or a disposition
to consider the sermon as the most important part of
the service, a clergyman, particularly a young* one,
may easily be tempted to humour this prejudice by
arbitrary curtailment, or rapid reading, or by the
introduction of extemporaneous prayers. In each of
these ways he is tacitly casting a slur upon the Church,
and sanctioning one of the principles most opposed to
her doctrine and spirit. Another mode of compromise,
which is not less objectionable, is the holding of
meetings on a Sunday out of the church, for purposes
to which the Church Service is destined, without
making use of it. There are, I fear, not a few cases
in which a Lecture in a schoolroom, or some other
common building, is substituted for the Church Ser-
vice, while the church remains closed. Such a prac-
tice appears to me equivalent to an admission, that
our form of prayer is really a bar, not a help, to devo-
tion, and may be advantageously superseded by the
minister's occasional effusions. I cannot distinguish
such meetings from conventicles : the presence and
presidency of the Clergyman only renders the implied
admission the more glaring and pernicious. It is a
breach of faith to the Church, as well as a violation
of an express engagement. The same remark applies
to every departure from the Rubric, grounded on no
other motive than deference to the taste and preju-
dices of a part of the congregation. Other and perhaps
still graver objections apply to a practice derived from
the same source, according to which meetings are, I

24

believe, frequently held for the purpose of prayer, not
common, according- to the forms of the Church, nor
offered by the minister alone, but by as many of the
persons present as choose to join in it. I would not
seek to impose a restraint on any spontaneous exercise
of private devotion : but in meetings so numerous
and open that they cannot properly be called private,
it is not only to be regretted that the place and form
which the Church has provided should be thus neg-
lected, but there is too much reason to fear, that the
spirit of display and curiosity will be constantly apt to
quench that of true devotion : and the persons who
have been accustomed to take a leading part in these
exercises, will not only be likely to feel but little
interest in the ordinary service of the Church, but
will be easily tempted to come forward on other occa-
sions still more prominently, as teachers, and thus in
both ways to supersede the office of the appointed
Pastor. In fact, as our Church exercises her office
of Teacher, no less by her forms of prayer, than by
her Catechism, Articles, Homilies, and other doctrinal
formularies, so persons thus praying in public are in
fact assuming the same office. That they should be
allowed to do so by a Minister of the Church, in his
presence, seems to me a virtual abdication of his
charge, a direct encouragement to schism.

It is often difficult for a minister to draw the line
between his private and public ministrations. The
private visit, if it attracts the attendance of a nume-
rous company, will acquire the character of a public

25

meeting, for worship and instruction, for which the
Church has provided certain forms, and for which
there is in every parish an appropriate public place.
But there may be circumstances, in which he has, on
such occasions, opportunities of addressing* many
whom he could not at that time collect for the daily
service, or perhaps be ever likely to see in the Church
at all ; and of addressing them in a manner better
suited to their peculiar wants and habits, more likely
to reach their understandings, and to affect their con-
sciences, than he could properly adopt in his public
ministry. Such opportunities, no doubt, ought not to
be neglected. But on the other hand it will be pro-
per to remember, that such exercises, however useful
in themselves, do not answer the purpose of that visit-
ation of the sick, in which it is a main part of the
Pastor's duty to inquire into the sick person's condi-
tion, and to adapt his discourse to the answers he may
receive ; an object, for which greater privacy seems
generally desirable. It is also necessary to be cau-
tious, that these meetings do not by degrees assume
a different character, and become occasions of schism.
The best effect which can result from them, and
which a zealous and judicious minister will keep
steadily in view, would be that they should lead to the
foundation of a weejdy Lecture in the Church.

I would add, that there may be omissions, proceed-
ing from the same motive, which may do no less
wrong to the Church, than the deviations from her
Rubric, which I have been noticing. In her Prayer

26

Book she has so provided for the public instruction of
her children, that the leading- doctrines and facts of
our religion are constantly, in regular succession,
brought before their minds in the course of the daily
Service. But the practical application of this princi-
ple is left to depend very much on the Minister, who
in his discourses may either observe or neglect this
order ; and, more especially in places where the Ser-
mon occupies perhaps an undue share of attention,
unless, by his choice of subjects, he seconds the
intention of the Church, it will be very imperfectly
realised by the greater part of the congregation. The
omission of topics naturally suggested by the season,
will probably be interpreted, either as a tacit acknow-
ledgement that they were not of sufficient importance
to justify the Church in her commemoration of them,
or that such a distinction of times is itself indefensible.
The more reason there may be to apprehend that
such opinions are entertained by a large part of the
hearers, the more desirable it is that every such
opportunity should be diligently employed, both to
explain and defend, and practically to illustrate and
recommend the ordinances of the Church.

In general, more benefit may be expected from an
assiduous use of the means which the Church pre-
scribes, than from any extraordinary methods, foreign
to her system, and borrowed from her adversaries,
though these may appear more promising, and may
for a time be actually more successful in attracting
hearers. It must be remembered, that this kind of

success is always of an ambiguous nature, and at the
best is only desirable as a means, not as the end,
which is not merely to gather large congregations,
but to form a people really attached to the Church,
and giving her a decided and intelligent preference. It
is so far from being all in all, that it would he. hurtful
to her interests, if it involved a sacrifice of her princi-
ples, or was obtained by expedients which cherished
a spirit opposed to her's. It may often require a
difficult exercise of patience, and courage, and faith,
to abstain from such seemingly innocent compliances
with tastes and prejudices, the existence of which we
regret : but it is a case in which we may find room
to apply the prophet's exhortation, (Is. xxx. 15,) cc In
quietness and in confidence shall be your strength."
Often the most zealous must be content with sowing
the seed, without even a hope that they shall be per-
mitted to gather or see the harvest. And in fact,
their most useful and important labours must be of
this kind. At least, they cannot expect to reap at
once, or very soon, the fruits of that which they spend
on the education of the young : and yet this is in all
cases a main part of their duty ; and where we have
least reason to be satisfied with the actual condition
of the Church, it is to this that we must look almost
exclusively for the improvement of her prospects.

Much I believe remains to be dona in every part of
the Diocese for the education of the poor. At the
same time, I am persuaded that the defect has not
arisen from any want of zeal and activity on the part

28

of the Clergy. 1 have no reason to doubt lhat they
are generally impressed with a eonviction of the vast
importance of the subject, and that they have shewn
themselves ready to exert their utmost endeavours,
and to make great personal sacrifices, to promote the
cause of education. But I fear there are still but too
many cases, in which their efforts have failed, either
because they have not been sufficiently seconded by
the good will of the opulent laity, or because they
have been obstructed by local difficulties, which they
have hitherto been unable to overcome, in their
attempts to provide for the support of a teacher, or
the erection of a schoolroom. And this appears to be
most frequently the case, in places where the poverty
of the labourers renders them unable, or at least,
unwilling, to contribute, even the smallest amount,
toward the expence of instruction for their children.
It seems to be but very rarely that the temporary
sojourn of the Circulating Schools — to which never-
theless it must be owned the country has been deeply
indebted — has been followed by the permanent esta-
blishment of others. Still I have the satisfaction to
believe, that the number of cases in which there is a
total deficiency of means of instruction for the chil-
dren of the poor, is rapidly decreasing, and I venture
to hope, that the time is not distant, when this want
shall be every where in some degree supplied. But
all the information 1 have been able to collect on the
state of education in the Diocese, leads me to think,
that in most places where it is afforded, it stands in

29

great need of improvement. It appears to me that
sufficient attention has not been paid to the qualifica-
tions of the teachers. I am aware indeed that the
scantiness of the remuneration allotted to them may
often render it impossible to insist upon all the condi-
tions which are known to be desirable. But still I
believe that it would not be difficult to raise the pre-
sent ordinary standard, and to exact from the persons
employed such an amount of skill and information, as
will enable them to impart something more than those
first rudiments, which are not so properly knowledge,
as the instruments by which the child is enabled to
acquire it. It would of course be highly desirable,
that every teacher should be qualified, not only to
teach the letters, but to explain the sense, of the
books used in the school, that he should be able to
communicate the first elements of vocal music, and
that he should be practically familiar with the most im-
proved methods of instruction that have been adopted
in the best schools of the same kind. And I am per-
suaded that these qualifications would soon become
much more common, if an opportunity was afforded
to persons who wished to prepare themselves for the
office of teacher, of seeing a school conducted accor-
ding to the best system, by one who possessed these
advantages, and which would thus at the same time
answer the purpose of a model and a training school.
You will not, I am sure, think that I attach an
exaggerated importance to vocal music as a part of
popular education, because I have mentioned an

30

acquaintance with it among- what I should wish to see
considered as the indispensable qualifications of a
schoolmaster for the poor. Your experience will
undoubtedly have convinced you, that the value of this
attainment can hardly be estimated too highly,, with a
view to its moral and religious uses. You know
better than I could explain, the great benefit which
might be expected to result to the performance of
public worship, both as to the degree in which it
would realize the intentions of our Church, and the
influence it would exercise over the people, if this
knowledge and skill were more generally diffused
among the lower classes, and perhaps I may add,
that the natural taste and habits of the indigenous
population seem to offer peculiar facilities for its
diffusion. But there is another point, perhaps still
more intimately connected with their welfare, and
with the prospects of the Church, which does not
seem to be always considered in the right point of
view by those who have the superintendence of
schools for the poor, and therefore deserves a few
remarks in this place. An opinion seems to have
prevailed, that it is useless, or even inexpedient, where
English is not the mother tongue of the people, to
teach them to read their own language. I am con-
vinced that this maxim is quite erroneous, and
attended with many practical consequences, injurious
both to the people and to the Church. 1 believe the
ordinary effect to be, that they acquire but a very im-
perfect command over either language : that which

31

they habitually speak gives them no access to books,,
and the books which they are able to read are seldom
intelligible to them without more application than
they have often time to bestow on any intellectual
labour. They consequently remain destitute of that
information which they might have derived with ease
and pleasure from works written in their own lan-
guage : they can join but imperfectly in the public
Service of the Church, and are therefore the more
easily persuaded to forsake it, while the Church has
no means of reaching them through the press, and is
compelled to abandon them, without a struggle., to all
the errors and prejudices they may imbibe, when they
are withdrawn from the oral instruction of her minis-
ters. It seems therefore highly desirable, that in all
such cases both languages should be taught together,
and there can be little doubt that this practice would
be attended with a more rapid progress in each.

But though it may be reasonably hoped, that by
such means a very considerable improvement may be
effected in popular education among us, 1 am per-
fectly aware, that there are causes which render it
necessary, if we would spare ourselves the pain of
disappointment, to confine our expectations within
limits far short of our wishes. The results which we
may look for from the most successful application of
the most approved system, under the most zealous and
able management, must still depend on circumstances
over which we have no controul, and which will, it is
to be feared, in most cases, tend to reduce the amount

32

of good which can be accomplished by our utmost
exertions. The early age at which the parents find
or think it necessary to take their children away from
school, that they may begin to contribute by their
labour to the support of the family, will often put a
stop to the work of education before it has passed far
beyond the simplest elements of instruction. It will
be for each of you to use all your influence to prevent
any needless sacrifice of the highest interests of the
rising generation to selfish calculations of petty im-
mediate advantage : to consider how far the establish-
ment of evening schools may remedy the evil where
it cannot be prevented, and to see that the time
allowed for the purpose of education be turned by
judicious economy to the best account. You will, I
am sure, be fully sensible, that the stock of general
knowledge to be acquired by the children of the poor,
is a point of secondary importance : that the main
object is the formation of habits and principles which
will affect their character and conduct through life.
Permit me however to observe, that however prema-
turely the child's school-education may be brought to
a close, there can be no absolute necessity that your
intercourse with him should terminate at the same
time. He may still be within the reach of your weekly
catechetical instruction : and it is on this account
peculiarly important that this branch of your pastoral
duties should be diligently administered, and in a
manner calculated both to instruct and edify, and to
interest the youthful mind. And it is probably never

S3

more likely to answer these ends, and at the same
time to strengthen the attachment of those of riper
years to the Church, than where such instruction is
given, according to the intention of the Church, in
the presence of the congregation. 1 am convinced
that many of our Churches would be much better
attended, if this practice were revived. Where the
religious instruction has been continued until the
child becomes a candidate for confirmatiou, the task
of preparation for that important rite will cost you
much less trouble and anxiety, while the prospect of
benefit from it will be greatly improved. Where on
the oilier hand that instruction has been for some
years either wholly neglected or intermitted, the op-
portunity afforded by a confirmation for inculcating
religious principles is doubly precious, as it may be
the first and the last you have to expect. But in all
cases, and in every point of view, it is of incalculable
value, and deserves your most earnest attention.
Since the advantages to be derived from the rite de-
pend on the state of the candidate, and this again is
determined much less by his years, than by the pre-
paration he has received, it may not be expedient to
establish any inflexible regulation as to the age of
admission : though, as a general rule, it may be
desirable that none should be received before they
have completed their fifteenth year. But in all cases
it is most essential that the preparation should em-
brace a period of sufficient length to allow time for
such examination as may satisfy the minister as to the

34

real qualifications of the candidates, and for such
instruction in the leading doctrines of their religion,
as will enable them both clearly to understand the
nature of the rite, and to receive a durable impression
from it.

The subjects to which I have been hitherto direct-
ing your attention, appeared to me the most important
with regard to the circumstances of the Church in
this Diocese, and the time they have occupied has left
but little to spare for any others. Yet I cannot but
feel that 1 might not only be disappointing a natural
and reasonable expectation, but neglecting a valuable
opportunity, and that I might seem to be shrinking
from the discharge of a duty, if I were to pass over
some other questions, which deeply affect the general
interests of the Church, and which have been for
some years past, and still are, subjects of earnest con-
troversy. This controversy, it is true, can scarcely
be said to have found its way into this Diocese : here
it has attracted comparatively little notice, and those
of the Clergy who have paid any attention to it, have,
I believe, for the most part, viewed it as from a dis-
tance, and with scarcely a livelier feeling than one of
speculative curiosity : and this may look like a reason
why it might have been better to abstain from advert-
ing to it on this occasion. But I am not at liberty to
suppose that views and opinions which are elsewhere
exercising a powerful practical influence on a great
part of the body to which we belong, can be a matter
of indifference to any of us ; nor does our present

35

tranquillity afford any security, that they may not
become an occasion of discord, which would weaken
our hands and multiply our difficulties. But it does
enable me to address you on the subject with some-
what less apprehension than I should otherwise have
felt, of giving offence, while it seems to impose on
me the duty of directing my remarks to points which
have a bearing on our own peculiar circumstances.
That you have been permitted to stand aloof, and
have had no inducement to take an active part in
that controversy, and have thus been exempted from
the passions and prejudices which it has excited else-
where, and have been enabled to form an impartial
judgement upon the questions involved in it, this I con-
sider as an advantage in your present position, which I
trust you will not be eager to part with ; and I hope I
scarcely need to caution you agairst enlisting your-
selves on either side, before you have made yourselves
fully acquainted with the merits of the case. This
forbearance, which is so clearly enjoined both by jus-
tice and prudence, will no doubt appear to you the
more important, when you compare the great bulk of
the literature which this controversy has produced,
with your ordinary means and opportunities of study-
ing it, and especially when you observe the learning,
ability, zeal, and piety, which have been exhibited on
both sides. You will be the more reluctant to ex-
change the attitude of spectators for that of partisans,
where both the contending parties present so many
claims to respect, and you will be the less ready to

36

believe that either is in exclusive possession of the
truth.

However this may be, it will probably seem to many
persons a calamity to be deeply deplored, that gifts
and qualities such as I have just mentioned, which, if
harmoniously employed, might have rendered the
most important services to the Church, should have
been arrayed in conflict againt each other ; and no
doubt it would have been much more desirable that
they should have been drawn forth, in an equal de-
gree of activity, by combined exertions for the com-
mon cause. But I cannot on this account concur
with those who would regard the controversy as a
subject of unmixed regret, or who think that any
evil has hitherto arisen from it, which has not been
much more than counterbalanced by its beneficial
effects. I just now alluded to the bulk of its literary
productions : of those which may be considered as
immediately and visibly representing it. But the
mass of publications which though not — professedly
at least — of a controversial nature, are intimately
connected with it, and have not only taken their tone
and colour from it, but could not have existed without
it, is far greater, and I cannot but regard the whole,
though including much that has no more than a fugi-
tive or historical value, as a precious addition to our
theological literature, such as might perhaps suffer
little by comparison with all that it had received in
the course of a century before. And yet it is chiefly
valuable and interesting as an expression or indica-

37

tion of the new life which has been recently awakened
in the Church. Others may regret that public atten-
tion should have been so much turned this way, and
diverted from the subjects which appear to them of
supreme importance — from politics, or science, or
political economy, or classical literature : but, speaking
to you on this occasion, I can only treat it as a matter
for mutual congratulation, that, through whatever
cause, a spirit should have been roused, which has
engaged so many active and powerful minds in
the cultivation of theological learning. As church-
men, we must rejoice, that the study of Divinity
should have begun to embrace a wider range than,
for a long period before, had satisfied the greater
part of those who dedicated themselves to the minis-
try, that it should have become more generally con-
versant with Christian antiquity, with Ecclesiastical
History, and with the original sources from which the
knowledge of these subjects is derived ; so that even
ordinary students much less frequently confine their
reading to a narrow circle of modern compilations,
systems, outlines, and commentaries, and not only
are used to carry their inquiries farther, but are more
desirous of seeing and judging for themselves. All
this indeed would be of little value, if the spirit which
has been awakened had been one of merely literary
curiosity, or intellectual energy. But every one who
has observed its workings, must be aware that the
case is very far otherwise : that it is bent, with a deep
consciousness, and warm earnestness, upon high

38

practical ends. It may even be doubted, whether
there is not some danger, lest this practical tendency
should be carried to excess, and lead to the neglect
and discouragement of all critical inquiries into theo-
logical subjects, not obviously or immediately point-
ing to practical results. But it is more important, as
well as more pleasing, to observe, that the interest
thus excited appears to have given a new impulse to
the zeal of the friends of the Church, which has urged
them to extraordinary exertions in her behalf. It will
hardly be considered by any one as a mere casual
coincidence, that the last ten years should have been
so signally marked by so many important undertakings
in aid of her cause, begun in a confidence which not
long ago would have been deemed romantic, and
accomplished by sacrifices which would then have
appeared almost inconceivable.

Still, whatever may be the amount of the advantage
thus gained, it would undoubtedly be too dearly pur-
cased, if the price paid for it were the admission of
unsound doctrines, or a breach of unity, in the Church :
and there are many persons who believe — this indeed
is the very gist of the controversy — that one of these
evils has befallen us, and to such a degree, that our
only prospect of a remedy lies in the other : and
there are others who, though differing widely in their
view of the cause, look forward to the same result,
some with friendly uneasiness, others with hostile
exultation. Unhappily it cannot be denied that there
is some ground for these anticipations: they are often

39

expressed in a manner which tends to realise them :
but still I trust that we are yet far removed from such
a deplorable alternative. And as I am sure that you,
my Reverend Brethren, all sympathize with me in
the wish that this should prove to be the case, it may
not be useless to state the reasons which have led me
to this opinion, and which induce me to contemplate
the present state of the controversy with much more
of hope than of alarm.

The main ground of my persuasion is briefly this :
that the controversy which now agitates the Church
is not a new one : that, though distinguished by some
peculiar features, yet at the bottom it is nothing more
than a revival, or, as we may choose to call it, a con-
tinuation, of one which is as old as the first establish-
ment of our Church : that it represents a contrast of
opinions, views, and feelings, which has never ceased
to exist within her pale, though varying in its outward
demonstrations according to the shifting phases of
her historical developement : sometimes apparently
dormant and inactive, at others breaking out, as now,
in passionate controversy, and at some unhappy
epochs — such as we hope may never again be wit-
nessed— venting itself in persecution, in violent exclu-
sion, and formal rupture. It is not only an indispu-
table fact, that such an opposition or divergency always
has existed within the Church, but it seems likewise
to be a necessary result of her constitution and cha-
racter. If the position which she has taken up, as a
Reformed Church, is correctly described as a mean

40

between two extremes, it appears to be an inevitable
consequence — so long as human nature continues
what it is — that some of her members should incline
toward one extreme, others toward its opposite,
though all sincerely and equally attached to her doc-
trine and fellowship. If we are not ashamed of this
character of moderation which distinguishes her, if,
on the contrary, we rejoice in it, and regard it as her
most honourable attribute, as the very stamp of pru-
dence and charity combined, and the safest criterion
of truth ; then we must be content to pay the price of
this high privilege, in that continual contrast of opin-
ions, and that occasional collision of parties : though
this view of the case ought undoubtedly to operate as
a constant motive to mutual forbearance. It would
indeed have been surprising, if, while the Church
herself was accused by her Protestant adversaries of
too great a leaning and resemblance to the Church of
Rome, beeause she retained many things which they
viewed as Romish errors and corruptions, those of her
divines who laid the greatest stress on the things
which were thus assailed, should not have incurred a
like charge ; or on the other hand, if those who most
earnestly maintained the principles which separate
her from the Roman Church, should not sometimes
have fallen under a suspicion of indifference or disaf-
fection toward the other parts of her system. This,
which has in fact so often happened in former times,
is the very thing which we are now witnessing.

I am aware, however, that this observation will

41

lead us but a little way toward a historical explanation
of the present controversy, or of the movement which
gave rise to it; and will still less enable us to under-
stand what is peculiar in its character. It may be
traced to a remote origin : but certainly it was not
transmitted to us exactly in its present form. If the
general outline remain the same, there is at least an air
of novelty about its lineaments and colour : and how-
ever clearly we may perceive its identity, something-
more is required to account for its appearance at this
time, and in this shape. There is indeed one very
simple and easy way of cutting- short this inquiry ;
that is, to refer the whole to some invisible superna-
tural agency. Viewed by different minds, and from
opposite points, the same event may appear either as
a gracious interposition of Divine Providence, or a.
machination of the great enemy of souls. So it was
with the Reformation, and so it is with the movement
which now agitates the Church. And doubtless in
most events which have been brought about by hu-
man means, and extensively affected by human opin-
ions, prejudices, and passions, there is such a mixture
of good and evil, that even the same person may think
he sees as much reason for referring- them to the one
author as to the other. But this is not the present
question. As we should not understand the character
of the Reformation at all the better, for being- told that
it was a work of God, so, to say, whether truly or not,
that this movement is a device of Satan, would leave
us as much as ever in the dark with regard to its

42

nature,, occasion, and proximate causes. Nor again
does it appear to me, that a knowledge of the imme-
diate occasion from which it arose, can throw any
light upon its nature, or assist us toward forming an
estimate of its worth. But we do gain a notion of it,
which, though it may not be complete, is certainly
very important, and perhaps the only one with which,
as Ministers of the Church, we are practically con-
cerned, when we are led by the language both of its
friends and its adversaries, to consider it as a reaction,
an attempt to counteract a religious system, which it
found existing, and gaining ground within the Church.
According to the descriptions which have been given
of this system by those who profess to be resisting it,
it is represented as one which undervalues the autho-
rity of the Church, disregards her ordinances, neglects
her ritual, disparages the sacraments, virtually aban-
dons some of her peculiar doctrines, destroys the pro-
portion of her theology, and contracts its compass, by
the undue prominence given to a few articles of faith,
substitutes empty phrases, barren, unreal notions,
sensible excitement, feelings, and impressions, for the
substance of religion, for true devotion, for the con-
scientious discharge of social duties, for habits of self-
denial and charity, for the diligent cultivation and
practical exercise of Christian virtues ; and thus tends
to diffuse a kind of antinomianism, which is only the
more dangerous, on account of the subtlety and
refinement, by which it eludes superficial observation,
and abstains from all that would offend decency and
common sense.

43

If it were true that such a system as this had been
introduced into the Church, and was making pro-
gress, there can be no doubt that 4l e who undertook
to expose and combat it would be entitled to our sym-
pathy, even though we might not agree with them in
all their principles, or approve of all the remedies they
proposed for the evil. But though it is certain that
one of the parties in the controversy represents itself
as contending against such a system, several of their
opponents have not only indignantly disclaimed all
connexion with it, but have seemed altogether to deny
its existence, and to treat it as a mere fiction, with
which their antagonists have either deceived them-
selves, or endeavoured to impose upon others : and
which tends, in its effect, if not in its design, 1o check
the growth of vital religion, by casting undeserved
obloquy on a portion of the Church, which is more
especially distinguished by its close adherence to the
principles of the Gospel, even if it be not entitled to
a name, which imports that it is in the exclusive pos-
session of them. There would indeed be just ground
for the indignation which has been expressed on this
subject, if the system above described had ever been
imputed to the individuals who have disavowed it.
But it seems perfectly consistent with the highest
respect for them, and with the fullest admission of
every thing they have asserted with rega 1 to their
own consciousness, practice, experience, and observa-
tion, to believe, that the evil is not so purely imaginary
as they have represented it. It is a question of

44

fact, on which no man ought to accept another's
assertion as proof. But in the absence of what can
never be given — a proof of the negative — it seems no
more than common charity requires, to believe that
those who profess to be setting themselves against
such a system, are sincerely convinced of its reality.
As little can I doubt, that this conviction has been
shared by numbers beside, and that this has been a
main cause of the acceptance which writings directed
against the system have met with. My own opinion
on such a point can have no more weight than that of
any other person, who has been used to pay attention
to such subjects. But I must avow that the result of
my observation has been a very strong impression
both of the reality, and of the extensive prevalence of
the evil.

And this suggests another remark, which may pos-
sibly be of some use toward soothing the apprehensions
of persons who view the course which the controversy
has taken with alarm. When we hear of a school or
party, which is charged with an attempt to introduce
dangerous innovations into the Church, and are
informed, that it comprises a large proportion of the
Clergy, and a great number of the Laity, it is very
necessary that we should accustom ourselves to dis-
tinguish between the Teachers and the Disciples, the
Guides and the Followers : that we should remember
that there may be a general sympathy and approba-
tion, which does not exclude many differences of
opinion, even on important points ; that general prin-

45

ciples may be adopted, but not in the sense or the
spirit in which they were propounded, and without
any of the inferences which are drawn from them,
either by their advocates, or their impugners. Indeed
examples of such partial disagreement have already
appeared : nor perhaps would it be difficult to point
out indications of considerable divergency in the
writers who are considered as the leaders and organs
of the party. But at least there seems to be no reason
to suspect that the mass of those with whom their
principles have found favour, are not heartily attached
to the Church in her present form, or that they are
dissatisfied with the language of her formularies, or
desirous of any change in her public worship, not
perfectly consistent with her existing Canons and
Rubric.

But to many persons all that I have been hitherto
saying on this subject will probably appear quite
foreign to what they regard as the main question :
that is, whether errors have not been maintained
within the Church, by some of her authorised teach-
ers, which are so clearly subversive of the fundamental
articles of her faith, that they cannot be safely tolera-
ted. The question, it must be observed, is not as to
the absolute and exact coincidence of every thing that
has been advanced with the doctrine of the Church,
but as to the amount and importance of any supposed
departure from it : not whether statements have been
made, which are not fully borne out by her authentic
language, but whether any such as are essentially

46

inconsistent with her vital principles : so far exceed-
ing the just limits of private speculation, as to violate
the terms of communion, and to render those who
persist in them guilty of a breach of their most solemn
ministerial engagements. Much may have been said
that may demand very earnest attention, that may be
a fit subject for warning or censure : but if it stop
short of this point, it ought not to disturb the peace
of the Church, but may be safely left to await the
issue of free discussion. I must own that I have
hitherto met with nothing to convince me, that mat-
ters have been brought to such a melancholy extre-
mity. It would manifestly be both impracticable and
unseasonable to enter at large into the grounds on
which my judgement has been formed : but I will offer
a few observations on some of the subjects with regard
to which others seem to have been led to an opposite
conclusion.

Though different writers have fixed on different
points in the system of their opponents, as the hinges
of the controversy, the most prominent place seems to
have been generally assigned to the doctrine which
is the subject of our eleventh Article, and which has
been emphatically described as the test of a standing
or falling Church. A very elaborate theory has been
proposed on this subject by an eminent writer,* which
has been denounced on the other side as radically
false and utterly irreconcilable with our Church's

* Newman. Lectures on Justification.

47

teaching on that head : and equally elaborate attempts
have been made to shew, that this is the root from
which all the other errors of the author's system have
sprung. With regard to my own impression, I can
only say, that after the closest attention I could give
to the dispute, I view it as one of words, involving no
real difference of opinion, and consequently look upon
both parties as in this respect equally orthodox But
there are some facts, which, if they do not clearly
point to the same conclusion, seem to me to furnish a
strong reason for the exercise of peculiar caution and
moderation in our judgements on this question. One
of these facts is, that the modern theory is admitted
to harmonise very closely with that of Bishop Bull,
who certainly believed his views to be in perfect
accordance with the formularies of his Church, and
though warmly attacked, was never, as far as I know,
charged with any of the consequences which have
been supposed to flow from them in their more recent
form. And I may add, that the work in which Bishop
Bull proposed his theory, the Harmonia Apostolica,
was strongly recommended to the Clergy of this Dio-
cese by Bishop Horsley in his Charge at his Primary
Visitation, as a "preservative from the contagion of
the Antinomian folly." Another fact, still more im-
portant, and I think not sufficiently borne in mind, is,
that the principal terms employed in the discussion of
the subject, which are therefore of most frequent
occurrence, admit of so many different senses, that
there is perpetual danger of confusion and misunder-

48

standing :f so that an eager disputant may carry on
the contest through a bulky volume,, and yet leave his
antagonist's position untouched. When this is the
case., nothing is more natural than that complaints
should be made of obscurity, confusion,, paradox, and
self-contradiction : and accordingly, in no part of the
controversy do we hear such complaints more fre-
quently and strongly expressed, than in that which
relates to this point. £ But though I have not been able
to perceive that the doctrine of the eleventh Article
has been put in any peril by the manner in which it
is exhibited in that theory, or that the theory affords
the slightest countenance to the Romish doctrine of
Merit, 1 am not the less convinced that the ordinary
mode of stating the doctrine of our Church, against
which the author so vehemently protests, both ex-
presses it correctly, and sufficiently guards, so far as
words can do so, against the abuse of it : and I know
of nothing that is likely to be gained by the substitu-
tion of any other, unless it be, that it may serve to
rouse attention, to exercise thought, and to prevent the
mechanical repetition, and consequent idolising, of a
formula.

Much offence and alarm has been caused by state-
ments with regard to the relation between Scripture

t See Jeremy Taylor's Sermon : Fides Formata. Works, Vol. vi. p. 268, ed.
Heber.

X It seems very doubtful whether a collection of seemingly paradoxical and
self-contradictoi'y passages torn from the context of a closely reasoned work, can
contribute much either to enlighten the ignorant, or to convince gainsayers.

49

and Tradition., which have been put forward on one
side as neglected and almost forgotten truths, and
condemned on the other as repugnant to the spirit at
least of our Sixth Article, and a virtual abandonment
of a fundamental principle of our Reformation. No
topic of the recent controversy has been more fruitful
than this : none, it may perhaps be added, has led
to more important and profitable inquiries. If it be
true, as seems hardly to be denied, that tradition had
not only become " to most of us an unpalatable word,"
but one of ce vague use," and " closely associated in most
men's minds with a whole host of partialities and
antipathies," then certainly we have reason to congra-
tulate ourselves, that so much has been done of late
to clear up its ambiguity, to distinguish and ascertain
its various meanings, and to enable us, whether we
relish it or not, to use it calmly and soberly, in its
proper place, and with a right conception of its im-
port. For my present purpose it will be sufficient to
express my opinion, that the progress of the contro-
versy has shewn that the difference between the two
parties on this point is not one of principle, but of
fact. There is no dispute as to the nature of the
supreme authority in matters of faith : it is admitted
to be not the decision of uninspired men in any age,
much less of any human arbitrator, but the teaching
of our Lord and His Apostles : but one question is,
whether any record of that teaching is still to be
found, beside that which is contained in Holy Writ.
Those who have most magnified the authority of

G

50

Tradition have proceeded on the supposition, express
or implied, that the Tradition they speak of has pre-
served a portion of that teaching-. They are met
with the assertion, that either no such record exists,
or that it is impossible to discover it. This is cer-
tainly a fair subject for historical investigation and
argument. But it is not this that constitutes the most
interesting- and important point of variance : the main
point is the relation in which Tradition is made to
stand to Scripture. If Scripture not only contains all
thing-s necessary to salvation, but delivers them so
plainly that every one may find them there for himself,
it is comparatively of little moment, whether fragments
of the teaching- of our Lord and His Apostles have or
have not been preserved elsewhere. But if Scripture
itself needs an interpreter, it becomes a question of
the highest importance, whether there exists any
Tradition capable of discharging that office, and how
far it is to be trusted. And here the divergency
between the opposite parties appears at first sight very
great indeed : the one urging all that can be said to
prove the obscurity of Scripture, the other insisting
on its plainness and perspicuity. Nevertheless, on
closer inspection, the points on which they agree will
perhaps be found both more numerous and more
essential than those on which they differ. It seems
to be admitted on both sides, that the right under-
standing of Scripture is not to be attained by the
exercise of the unassisted reason ; that it depends on
certain moral conditions, and a certain measure of

51

spiritual illumination. And even those who contend
that this is the only assistance absolutely necessary,
would hardly deny, that the experiment has rarely, if
ever, been tried : or that the persons who come to the
study of Scripture with such assistance, also generally
bring with them notions and impressions derived from
early instruction. Nor again is it maintained by
either party, that the sufficiency of Scripture is such
as to render all other external helps to the right
understanding of it useless. That would be con-
demned as a mark of ignorant presumption, or of
blind enthusiasm. It is admitted, that "there are
many useful guides to the truth besides the Scriptures,
of which the writings of the early Fathers are one,
and an important one."* But further, it is not pre-
tended, that to appeal to the consent of primitive
antiquity, for the purpose of ascertaining the sense
of Scripture on articles of faith, is any peculiarity of
the modern school which is charged with unduly
exalting the authority of Tradition. On the contrary
it has been laid down by an eminent living divine,
who is not only unconnected with that school, but
one of its most zealous opponents, that f'in the
settlement of articles of faith on the authority of
Scripture, the principle of the Anglican Church
is that of an appeal to the recorded consent of
primitive antiquity from the very beginning."f

* Goode. Divine Ride of Faith and Practice, I. p. 18.
f Faber : Primitive Doctrine of Justification, 2d ed. p. 365.

52

Here indeed it has been justly observed by others,
that if this consent is to be taken in its strict sense,
as including the assent of every individual Christian
in any age of the Church, it is something which
either never existed, or at least is utterly incapable
of proof. And this observation — if it was ever
needed — is certainly very valuable. But how far
the consent of the great majority may be properly
considered as answering the same purpose, and again,
how far such a consent is represented by any records
which have been preserved to us — these are ques-
tions on which every one may be allowed to form his
own opinion. So far then we discover no difference
as to any principle which is peculiar to any modern
school. But when we proceed a step further, we
meet with an apparent difference of principle, and
one which has been represented as of vital moment.
For the consent of antiquity, in whatever sense it is
understood, may be regarded either as simply the
evidence of a witness, or as the authoritative decision
of an infallible judge. And this indeed sounds like
a very important distinction, though I must own that
it appears to me a difference more of sound than of
substance. For if it is the character of the witness,
and not the nature of his testimony, that makes his
evidence decisive, it seems to matter little, as to the
practical result, which view we take. The exercise
of private judgement on the doctrine delivered is
equally excluded by each. But even this point is
one in which the controversy of our day is not con-

53

cerned. The party which appeals to the consent of
antiquity professes to hold, that " the Scripture is
the sole authoritative source of the Faith/' i. e. " of
things to be believed in order to salvation, and that
the church only testifies to her children what truths
are necessary to be believed in order to salvation, in
subjection to scripture ; and even when she deter-
mines controversies, does this not in the character of
a judge, but as a witness to what she herself re-
ceived."* I am aware, unhappilv, that it has been
not unfrequently insinuated, that such professions
are not to be trusted. I do not inquire whether in-
sinuations of this kind are charitable or just. I only
notice them for the purpose of remarking, that when
we are speaking about terms of communion, it is only
the doctrines which men profess that we can take as
the ground of our judgement, as we have no other
means of discovering what they really hold. For the
same reason I pass over the attempts which have
been made, by disputable inferences, to prove, that a
principle has been admitted, in appeals to tradition
on points as to which Scripture is silent, which, if

* Pusey : Letter to Bishop of Oxford, p. 31, 3d ed. The whole passage runs
thus : — " In bi-ief, then, my Lord, the meaning of our Church (as we conceive) in
these Articles is, that the Scripture is the sole authoritative source of the Faith,
i. e. of ' things to be believed in order to salvation ;' the Church is the medium
through which that knowledge is conveyed to individuals ; she, under her respon-
sibility to God, and in subjection to II is Scripture, and with the guidance of His
Spirit, testifies to her children, what truths are to be believed in order to salvation ;
expounds Scripture to them ; determines when controversies arise ; and this, not
in the character of a judge, but as a ' witness' to what she herself received."

54

followed out, would open a door for the corruptions
of Romanism. And on the other hand I must
observe, that the object which I have now in view
does not lead me even to inquire, whether the lan-
guage which has been employed to convey certain
views of doctrine, is not liable to grave objections,
or just censure, as ambiguous, or unguarded, harsh,
extravagant, and ill sounding. It is not with modes
of expression that we are at present concerned, but
with the nature of the things expressed. This is a
remark which it is particularly necessary to bear in
mind, when we proceed to touch upon another class
of questions, which has been the subject of very
vehement controversy, those I mean which relate to
the doctrine of the Apostolical succession in its con-
nexion with that of the Sacraments.

Here we must be careful not to lose sight of the
distinction between the doctrines themselves, and the
connexion in which they stand, or have been placed,
with one another. For it is this connexion, very
much more than the doctrines themselves, or even the
manner in which they have been stated, that has
given offence to many excellent persons. It is not
I believe disputed by any one, that what is called the
high doctrine of the Apostolical Succession (including,
i. e., not only the historical fact, that the ministry of
our church is derived by uninterrupted descent from
the Apostles, but likewise that it was established by
them as a permanent and unalterable institution, to
be continued according to certain invariable regula-

55

tions) I say it is hardly disputed that this doctrine
has been held by so large a part of our best divines,
and has received so much apparent countenance from
the anxiety shown to preserve the succession when
it was in danger of interruption, that it would be
unreasonable to complain of it as a novelty, or even
to represent it as being" now exclusively held by a
particular school. Again, whatever ground there
may be for the charge brought against one party in
the controversy, that it has exaggerated the import-
ance and the efficacy of the Sacraments, it does not
appear to involve any question of principle. Indeed,
since the church herself teaches, that the Sacraments
are generally necessary to salvation, it seems diffi-
cult for any one to exaggerate their importance,
unless he were to hold, what I believe no one
maintains, that the necessity is not merely general,
but universal and absolute.

So, language may have been used, which afforded
just reason for jealousy and fear, lest their dignity
should be so magnified as to exclude the use of other
means of grace, or as to substitute means for ends, or
as to encourage the belief that their efficacy is wholly
independent of internal qualifications. But since
these consequences are disavowed by those who have
been charged with them, it does not seem possible to
draw a line between the general principles of the
opposite parties on this head. But it has been very
truly observed, that " men may over-estimate the
efficacy of the sacraments, to the disparagement of

56

prayer and preaching*, and reading- the Scriptures, and
yet b eperfectly clear from the opinion which makes
this efficacy depend immediately on a human admi-
nistrator. And so again, men may hold episcopacy
to be divine, and the episcopacy of apostolical suc-
cession to be the only true episcopacy, but yet they
may utterly reject the notion of its being essential to
the efficacy of the Sacraments/'* And the opinion of
such a connexion between the two doctrines has been
condemned both as groundless and pernicious. But I
conceive that it may not be useless to observe, that
there is a sense in which the connexion between them
would be neither so arbitrary, nor pregnant with such
dangerous consequences. If any one believes that
the ministerial commission may be traced through the
Apostles to the Head of the Church, and that it was
originally designed to comprehend the administration
of the Sacraments, then he will be naturally led to
consider the character of the Minister as a part of the
ordinance : and it will follow, that he cannot look
upon it as altogether immaterial, whether this part be
absent or not : he will not venture to say that the
ordinance would be, to all intents and purposes, the
same without it : and this he might express by saying
that the apostolical succession is requisite for the due
application of it. But it would not follow that he
undertakes to pronounce how far it is an essential
part, or to what degree its absence affects the efficacy

* Arnold : Sermons on Christian Life. Introduction, p. xxxvii.

57

of the rite, or that there are not many circumstances
in which it may be safely omitted, and in which its
place will be surely and effectually supplied. f In a
word, there appears to be nothing in the doctrine
itself that is exclusive or uncharitable, beyond what is
implied in a strong* preference of one communion over
another. Its character will depend on the temper in
which it is embraced : and since those who maintain
it most firmly, still declare their belief that cc God's
favour is not limited to the bounds of his heritage, but
that, in the Church, or out of the Church, every one
that calleth on the name of the Lord with a pure and
perfect heart, shall be saved," J we would hope that its
influence may in most cases be found consistent both
with charity and humility. The prudence of putting-
forward such a doctrine as an instrument of contro-
versy, is a different question. A weapon which may
irritate an adversary, but does not weaken him, would
seem to be best kept in its sheath. Those who are
already hostile to the Church, are not likely to be
won by the revival of what they must deem an extra-
vagant pretension : and those who are indifferent to
her more evident advantages, will hardly be attracted
by one so questionable, and so remote from com-
mon apprehension, that the belief in it is enter-

f Compare an extract from a work of Bishop Cosin, in Brewer's Memoir of the
Author, prefixed to his edition of The History of Popish Tranmbstantiation, p.
xxxi.

I Newman. Sermons, vi. p. 186.
M

58

tained with reluctance by many of those who admit
it.§

I shall touch very briefly on another subject, which
has, I think, occupied an undue share of public atten-
tion, and has excited much misplaced feeling : and
indeed, but for that notoriety, I should have had no
inducement on this occasion to notice it at all. 1
mean the Tracts "on Reserve in communicating"
religious knowledge." The point of the charges
which have been made against their author is, that
he had recommended the suppressing or withholding
some of the fundamental truths of religion. He him-
self however has publicly disclaimed the meaning im-
puted to him, and has denied that it could be fairly
inferred from his language. According to his own
professions, his object was not to recommend or sanc-
tion the suppression of religious knowledge, but to
lay down the principles which, as he conceived, ought
to regulate the mode of communicating it. Now
here, as before, I do not inquire whether it be con-
sistent with charity or candour to repeat the accusa-
tion just as if no such disavowal and explanation
had ever been offered ; it is enough to say, that the
Church can properly take cognizance only of doc-
trines which are professed or acknowledged : as she
cannot be reproached with allowing any of her Minis-
ters to teach an erroneous doctrine which they have
either retracted or disavowed. But the agitation

§ Advertisement to Vol. II. of the Tracts for the Times : quoted by Mr. Goode
in his pamphlet, The Case at it is, p. 19.

50

which has been produced by the treatise in question,
induces me to add a few remarks. When I consider
the character of several of the persons by whom the
author's meaning- has been, according to his own
assertion, misunderstood, I am not at liberty to doubt,
that he must in some passages have expressed himself
in obscure and incautious terms. On the other hand
it is certain, that not a few readers who took up the
tracts under an unfavorable prepossession derived
from report and from quotations, were led by a peru-
sal of the whole to a widely different conception of
its real import. The title itself would certainly seem
to indicate an object very different from suppression:
as reserve in communicating appears to imply some
kind of communication : not to mention the important
distinction, with which we are all familiar in religious
subjects, between the communication of knowledge
as a merely intellectual process, and that of truth as
a moral one. But if we take a much surer test than
any of these, and judge of the author's drift from the
character of the system which he professes to repro-
bate, we must be inclined to consider it rather as a
protest against reserve, than a recommendation of it.
If, as he, whether with or without good reason,
assumed, there was a popular mode of teaching, which
dwelt almost exclusively on a portion of the truth, so
as virtually to withhold and suppress others not less
important, the natural remedy for the evil would have
been, not to keep one part back, but to bring the
rest more prominently forward. That the treatise is

60

deficient in practical directions for the application of
its principles, has been admitted by its defenders.*
But it may still be profitable, if it tends to warn us
against the danger of partial views and exhibitions of
the truth, and to lead us more carefully to prserve
both the fulness and the proportion of faith.

Some much more important, as well as difficult,
questions are suggested by the last Tract of the
Series, entitled " Remarks on certain passages in the
Thirty-nine Articles." The objections which have
been made to this essay — and it has incurred the
censure of persons whose prepossessions were all in
its favour — have been directed partly against the
author's principle of interpretation, and partly against
the manner in which he applies it in his treatment of
the passages which are the subject of his remarks.
And these are points which must be carefully distin-
guished, and considered separately. With regard to
the principle itself, it appears to me that much mis-
apprehension has prevailed, and that it has been
stated by others in a manner which the writer's
language does not warrant. It has been sometimes
represented as if he held it allowable for one who
subscribes the Articles to reject their obvious, literal,
and grammatical sense, and to substitute another
more conformable to his own preconceived notion of
Catholic doctrine. This indeed is a principle which
would be alarmingly dangerous, if it were not so

* See A brief Analysis of the Tracts on Reserve in Communicating Religious
Knowledge, by Henry Arthur Woodjjate, B. D.

6i

flagrantly absurd. But I do not perceive that it is
implied, either in the account which the author gives
of his object, at the outset, or in the concluding- re-
marks with which he meets a supposed objection. I
hardly understand how it can be reconciled with
either : his professed object being- to shew, that the
Articles contain no propositions or terms inconsistent
with the Catholic faith : and the objection which he
anticipates being, that the interpretation proposed,
though it may give the grammatical sense, is not in
harmony with the known opinions of the framers.
The objection itself assumes, I think, that no violence
has been done to the grammatical sense : and the
answer given to it, though including several distinct
heads, seems to amount to this : that one who sub-
scribes to the Articles professes his assent to the
opinions of their framers, so far as they are distinctly
expressed in the Articles themselves, but no farther :
and that he is not bound to adopt those which he may
find recorded in their other writings, for the purpose
of either limiting or enlarging the grammatical sense
of the Articles : so that, where a proposition is ex-
pressed in general terms, he is at liberty to differ from
the framers as to those points which are left undefined.
The author conceives, and endeavours to shew by
historical evidence, that the Articles were framed
with the intention of allowing large room for differ-
ence of opinion on subordinate questions. His view
of this subject has been severely censured, as sub-
jecting our Reformers to the charge of disingenuous-

62

ness ; which no doubt they would have justly in-
curred, if they had designedly used equivocal lan-
guage. But a proposition may be general, yet not
equivocal : it may be meant, and may serve, to secure
unanimity among those who assent to it, to a certain
extent, though not to exclude a variety of sentiments
beyond that limit.

Whatever then may be thought as to the matter
of fact, the principle of interpretation, so stated, ap-
pears to contain nothing either absurd or dangerous :
and more than this, the author seems neither to have
asked, nor — which is more important — to have wanted
for his purpose. The manner in which he has ap-
plied his principle in the treatment of the Articles on
which he has commented, is of course a tolally
distinct question. And here I think no impartial
person can deny that there is much to justify the
sensation of surprise and alarm which was excited in
so many, and some very friendly quarters, by the first
appearance of the Tract. This impression was
perhaps the stronger, because the notion of a com-
promise between extreme opinions on a common
ground had been least of all associated in most minds
with the articles which it discusses. But even when
this view has been admitted, the construction put
upon several passages will certainly appear to ordi-
nary readers excessively refined and artificial, such
in fact as could scarcely have occurred to the writer,
if his judgement had not been biassed by his wishes.
Such is still my own impression, after all I have seen

63

adduced in defence or explanation of the tract, though
I think it sufficient to repel the imputation of a con-
scious obliquity of view. And the character of the
Church required that such a mode of interpreting- her
formularies should be publicly discountenanced. But
on the other hand suspicions have been suggested by
the Tract, as to the drift of the whole, and the ulti-
mate tendency of the author's views, which appear
to be wide of his real aim, and meaning. His inter-
pretation of the Twenty-second Article, which, more
than any other part of his Remarks, has given rise to
these suspicions, is indeed, in my judgement, quite
untenable. Even if the compilers of that Article had
not been acquainted with the decrees of the Council
of Trent on the subjects mentioned in it, they could
not have described some of the grossest abuses of the
un reformed practice as the Romish doctrine, nor
would they probably have pronounced so mild a cen-
sure on such enormities as is expressed in the terms
" a fond thing vainly invented, and grounded upon no
warranty of Scripture, but rather repugnant to the
word of God." This would surely have been at the
same time much less and much more than belonged
to such a subject. And again, whatever might
have been the case with the framers of the Article,
the authority which imposed it, after the decrees of
the Council had been published, could not have
thought that it did not condemn the Romish doctrine
according to the latest and most authentic exposition
of it. In fact, however, it was the doctrine of the

64

Schoolmen that the framers of the Article originally con-
demned, and the epithet Romish was afterwards sub-
stituted with distinct reference to the decrees of Trent.
The author of the Tnct therefore seems to have fallen
into a manifest error, when he attempts, on chronologi-
cal grounds, to limit the meaning- of the Article, so as
not to comprehend the decrees of the Council of Trent
on the same points. But though his remark as to the
date of the Articles is general, still, since the distinction
which he draws between the Romish doctrine, and
that of Trent, is strictly limited to this single Article
— for in no other does the expression Romish doc-
trine occur — it cannot be inferred that he intended
to intimate, that the teaching of the Council is consis-
tent with that of the Church of England on any other
points. It would indeed be sufficiently alarming to
believe that he thought this was the case with regard
to these. But though the language of the Tract,
taken by itself, might very easily suggest such a
surmise, and is on that account deserving of censure,
as it might fall in the way of persons who had no
other means of learning the author's real sentiments,
I think it is clear from his subsequent explanation of
his meaning, that the immediate purport of his
remark was to signify a distinction between the letter
of the decrees of Trent, and the spirit in which
it has been interpreted in the Romish schools, and by
the practice of the Church of Rome. And also that
what he would have licensed as an admissible private
opinion on the subject of the Article, is not recon-

65

citable even with the letter of those decrees, unless on
a very forced and arbitrary interpretation. But I must
add, that the liberty for which he pleads on some
points, is much larger than the grounds which he
assigns for it. On subjects, as to which nothing can
be known to us but by revelation, it cannot be
altogether innocent, or safe, to adopt, even as matter
of private belief, any doctrine which has not been
revealed. It is either a presumptuous abuse of our
mental faculties, or it is suffering ourselves to be
beguiled by others, who have rashly and vainly
intruded into those things which they have not seen.
It diverts the mind from the contemplation of certain
and useful truths : it tends directly to introduce
superstitious practice. Even therefore if our Church
had been silent as to the state of the departed — which
is far from the case, since she makes it the subject of
prayer — it would not have followed that any of her
children is at liberty to hold a doctrine on that sub-
ject, as matter of belief, ivhaiever be its merits, merely
because it is in some sense primitive, and is a possi-
ble or probable opinion, that is to say, a conjecture
not involving any absurdity : much less to hold a doc-
trine which is apparently as much opposed to that of
our Church, as the idea of punishment is to that oijoy
and felicity , and the absence of God's presence to the
living with Him.

Before T conclude, I must still advert to another
feature in the controversy, which has contributed more
than any other to give it that air of novelty which I

66

have already noticed. All the propositions maintained
by the writers of the modern school put together, have
probably produced much less effect on the mind of the
public, than the language in which some of them have
spoken of the Church of Rome on the one hand, and
of our Reformers on the other. That divines of our
communion should speak of the Roman Church in
terms not merely of indulgence, but of reverence, of
tenderness, of affection, while they spoke harshly and
disparagingly, not to say bitterly and contemptuously 3
of the Reformers, the Reformation, and Protestan-
tism, was not only startling and offensive, but raised
a suspicion, that where so much was said in spite of
public opinion, and against the spirit of the times, still
more might be meant, and only reserved for a more
favorable juncture. And this suspicion was of course
greatly strengthened by expressions which fell from
the same quarter, and which seemed to intimate a
secret design of effecting some change of undefined
extent in the character of our Church. Now such
language, taken by itself, however unseemly, intem-
perate, uncharitable, and unjust, would not, as I have
repeatedly observed, come within the scope of my
present remarks. It is only because it has been
represented as an alarming indication, and has excited
apprehensions of danger, that I am now induced to
notice it. And there are several considerations which
lead me to think, that in this point of view its impor-
tance has been greatly exaggerated. It would per-
haps be sufficient to say, not only ought large allow-

67

ance to be made for expressions dropped in the warmth
of controversial discussion, but, it is not during the
course of a controversy that the parties usually bestow
their attention impartially on the opposite sides of a
question, or are careful to balance their own judge-
ments on men and things with those of their oppo-
nents, or to accompany their statements with all the
modifications and supplements which may be neces-
sary for a complete view of the subject. They are
occupied with one aspect or portion of the truth, and
may seem to forget that there is any other : they
bring it prominently forward, and appear to depress
all that they leave untouched : they omit what does
not concern their immediate object, and are thought
to exclude it. A person who is absorbed in the con-
templation of some particular merit or defect of a sys-
tem, will be apt to use general terms or illustrations,
which would be improper and extravagant if applied
to the whole : as, if he conceived that our Church was
suffering deeply from the restraint laid upon her
general assemblies, he might be tempted to speak of
her condition as a degrading bondage, though he
would be the last to approve of such language as a
general description of her case. 1 think there is not
only room to hope, but reason to believe, that this will
prove to be the true account of much that has caused
general disquietude in the polemical theology of our
day. But there are some other points which ought
not to be overlooked, when we are estimating; the
importance which is to be attached to the expressions

68

of favorable feeling which have lately been used by
members of our communion with regard to the Church
of Rome. It ought not to be forgotten., that a gene-
ral change has taken place in the common tone of
sentiment on this subject; and that modes of speak-
ing about it have become familiar to us, which would
not have been tolerated while the struggle of the
Reformation was yet recent. The opinion by which
Hooker offended so many of his contemporaries,, that
ec God was merciful to save thousands of our fathers
living in popish superstitions, inasmuch as they sinned
ignorantly," would not now be thought by many a
great stretch of liberality. It has not been without
its effect, that so very many of our countrymen have
been used to look at the externals of the Roman Ca-
tholic worship, with feelings like those with which an
intelligent lover of the fine arts views the beautiful
remains of Pagan antiquity. But there is another
state of mind, widely different from this, and equally
removed from antiquarian enthusiasm, and from reli-
gious indifference, but which nevertheless may mani-
fest itself in a somewhat similar result. It has been
described by a writer of the school which is charged
with a tendency to Romanism, in the remark, — "We
are in no danger of becoming Romanists, and may
bear to be dispassionate, and (1 may say) philosophical
in our treatment of their errors."* On the same
principle persons who have not only condemned, but

* Tracts for the Times, No. 79, p. 3.

69

have laboriously exposed the errors, corruptions, and
reigning spirit of the Church of Rome, might not
unnaturally think themselves the more at liberty to
give utterance not only to their general feelings of
charity towards her, but likewise to all those which
might be excited by the fairer sides of her past history
and her present condition, and more especially by the
works of many of her great writers. This however
will not, I am aware, serve at all to defend or account
for the language which has been applied to the Re-
formers, the Reformation, and Protestantism, and
which has given, in many cases, I think, very just
offence. But I also think that a very unfair use has
often been made of this language for the purposes of
controversy. Persons who have spoken moderately
themselves, have been made answerable, by a harsh
construction, for the expressions used by their friends,
and then conclusions have been drawn from these
expressions, which they do not warrant. And it has
happened that some of those which are in themselves
most censurable, have nevertheless been most abused,
and afford the least ground of alarm. I fully sympa-
thise with the indignation which has been roused by
the arbitrary misuse of the word Protestantism, by
which its meaning has been limited to a mere negation
of every thing that men on both sides profess to revere.
But still it seems evident that those who so misuse
the word can only be understood according to the
sense which they themselves, however unwarrantably,
attach to it : and that their meaning is perverted, if

70

what they say of Protestantism is applied to what
others, in a very different sense, call the Protestant
Religion. It cannot indeed be denied that expres-
sions have been deliberately used which clearly imply
a certain degree of dissatisfaction with the present
state of the Church, a certain desire of change, a cer-
tain regret mingled with disapprobation at the course
pursued by some of our Reformers, and especially at
the extent to which they were swayed by foreign
influence. But I have yet to learn that such views
and feelings are inconsistent with the obligations of
a Minister of our Church, or with a sincere attach-
ment to her. I know of no authority that is entitled
to prescribe to any of us the opinions which he must
hold on the history of the Church, or the lessons
which he must gather from it : and I have no wish
to see such an authority established, whether it is to
be administered by a few or by the many. Rather
I would say, we cannot be too cautious of every ap-
proach toward such an odious and pernicious species
of spiritual tyranny. If any one is convinced, that
the Reformation has left nothing to desire, and that
it has taken away nothing that we ought to regret,
he may well be content with the pleasure of such a
belief, without seeking to force it upon others as a
duty. I would only observe that a contrary per-
suasion is at all events nothing peculiar to any party
in the present controversy. An admirable person,
in whose premature removal the Church and the
nation have to deplore a loss which will not be soon

71

repaired, one of the most strenuous as well as able
opponents of the school which is reproached with
partiality to Romanism, had observed with his cha-
racteristic candour : " No wise man doubts that the
Reformation was imperfect, or that in the Romish
system there were many good institutions, and prac-
tices, and feelings, which it would be most desirable
to restore among ourselves."* There may be a
difference which I am notable to appreciate, between
the desire to restore and the wish to reappropriate,
but I think it can hardly be so great, that while the
one term is inoffensive, the other should throw the
Church and the country into a ferment. I am glad
however to see that an explanation has been offered
of some of the phrases which had given the greatest
offence, not so much because I should myself have
thought it necessary, as because it indicates a spirit
of conciliation which seems to me the thing: that is
most needed on both sides. f I will add but one word
before I drop the subject. It has been alleged as
an objection against the movement which gave rise
to this controversy, that its tendency is directly
counter to the spirit of the age, and betrays that its
authors have been misled by a blind antipathy, which
prevents them from discerning between the good

* Arnold : Sermons on Christian Life. Introduction, p. lvi.

f Explanation of a passage in an article on certain works of Bishop Jewell,
published in the British Critic for July, 1841, in a letter to the Rev. Charles Smith
Bird. By the Writer of the Article. See particularly p. 65 — 71.

72

and the evil in the character of their own times. I
do not know whether the fact warrants the inference :
but doubtless so to set ourselves above the spirit of
our age, would be no less foolish and blamable than
the idolatrous admiration which bows to it as infallibly
wise, and perfectly good. I would only observe that
if such be the real nature of the movement, there can
be little reason for alarm about its progress. It is as
if one should dread a series of encroachments on the
bed of the sea, because an attempt has been some-
where made to shut it out by a dike.

I am aware, my Reverend Brethren, that the lan-
guage of moderation is commonly least welcome
where it is most needed. For this very reason I
confidently hope that what I have said will by you be
kindly received and favorably interpreted. And I
will now conclude this address, which has already
exceeded its just limits, with a very few words of
practical advice. Be on your guard against the
illusions of names and phrases, and against the influ-
ence of authority, in this matter. You may perhaps
suffer no loss, though you should have no means of
forming an opinion on the merits of this controversy ;
but you would sustain a grievous loss, if you should
borrow your opinion of it from others : you would
have surrendered the independence of your judge-
ment, and be in danger of becoming the instruments
of a party against your real views and intentions.
Remember that, though words are the necessary
vehicle of truth, they mostly represent it but imper-

73

fectly, and that the form in which a proposition is
conveyed, though very important, is much less so
than the spirit in which it is interpreted and applied.
Set the highest value on those truths which both
parties profess, and on the authorities to which they
both appeal : you will probably find that they afford
an ample range for your professional studies, and
sufficient directions both for faith and practice. Be
still more circumspect as to that which you com-
municate to others, than as to what you adopt for
yourselves. Let the wants, rather than the tastes, of
your hearers supply the measure of your teaching-.
If you perceive that their prevailing tendency is to
overrate the value of their privileges as churchmen,
to place an undue reliance on the efficacy of outward
ordinances, to build their hopes less on the Divine
mercy than on their strict attention to the perform-
ance of their social and religious duties, then it will
be incumbent on you to warn them against the danger
of bigotry and superstition, of formalism and legality.
If on the other hand their leaning appears to be rather
in the opposite direction, if the predominant failing-
is indifference about all visible bonds of Christian
union, an inordinate craving for religious excitement,
an impatience and contempt of all forms of devotion
which do not minister to this appetite, a disposition
to regard its gratification as the substance of all
spiritual blessings, and to make it a substitute for
steady, uniform, active piety, charity, and self-denial ;
you would not be rightly dividing the word of truth,

74

unless you dwelt frequently and earnestly on that
side of it which you find to be most generally over-
looked. Should you even, by this faithful discharge
of your duty, incur the reproach of preaching- your-
selves, or seeking to magnify your own office, you
need not be ashamed of your work, so long as you
have the witness of your conscience, that you only
study to shew yourselves approved unto God. And
you will never want a sufficient share of the appro-
bation and confidence of men, if you only take heed
that your conduct adorn and illustrate your doctrine,
" that" — to borrow the language of a great Father of
our Church — "as by your Sermons you preach in
season, so, by your lives you may preach out of season,
that is, at all seasons, and to all men, that they, seeing
your good works, may glorify God, on your behalf
and on their own/'J

I Jeremy Taylor. Sermon I. On the Minister's Duty. Works, vol. vi., p. 506.

William Evans, Printer, Journal Office, Carmarthen.

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